1. Introduction
The Koto-in is an annex-temple of the Daitokuji temple which was founded by Shoso Gyokuho in 1601. Its garden is located in front of the head master's room, with maples on the southern part and kesa-shaped plantation on the western. Here I intend to study on the conceptional relation between this garden and Zen Buddhism.
2. The points of gardening The third head master of this temple Soi Seigan regarded the subject of this gardening as “the world of Nirvana” after the Hekigan-roku and the Daitokokushi-goroku, and further the name of this annex “Koto, ” or “transcending the ordinary world.”
The conception ofgardening means “the supremacy of the whole universe” (cf. the 27th koan of the Hekigan-roku); the formation is based on “daily practice of the way” (cf. “Going to the lecture hall on the morning of July” of the Daito-kokushi-goroku)
3. The subject of gardening The words “the world of Nirvana” are based on the 27th koan of the Hekigan-roku: “One day a monk came to yün-mên and said, What is the world when all the leaves of the tree have fallen down?” yün-mên re-plied, 'It is very much like the clear sky where the autumnal wind is blowing.!
The instruction of this koan is: a Zen master must be kind enough to give ten answers to a monk who asks a single question; to free a hawk at the sight of a hare or blow a fire thinking of the wind; to teach others the Law liberally. But apart from all this, what if an excellent trainee should enter the cave of a tiger (Zen master)? I'll try to expound it. Look
The remark of this koan is: we shall be able to realize yün-mên's koan if we have grasped it as our own matter. If not, we shall remain blind and deat to it. Did yün-mên answer his trainee like this or only make himself agreeable to the latter? If we regard the former case as true, we have mistakenly permitted the fixed star (= conception). Ifwe regard the latter as true, we have nothing to do with Truth. What is it after all? If we have freelyrealized if, we shall find ourselves in enlightenment. If not, we shall still stay in delusion.
“In leading trainees, a Zen master should dare to. fall a prey, if necessary, to a tiger. If not, he will be unable to lead histrainees correctly. Severe, never ordinary, was the question of this monk;” for it had something supreme from the viewpoint of enlightenment. He said, “What isthe world where the leaves of the tree have all fallendown?” Among his eighteen questions this was the one which asked beyond subject and object. Quite in accordance with his question yün-mên replied, “It is very much like the clear sky where the autumnal windis blowing.” There is no gap in supremacy and clearsight between the two.
“An ancient person said, Those who want to realize Truth completely must ask no question.” A single word to an enlightened person isenough. If we understand yün-mên's answer literally, we shall lose sight of its true meaning. His words often lead us to literal realization. If we stay in this realization, we shall lose the successors to the Way. Particularly, yün-mên answered his trainee, taking advantage of his question just as we run after a robberriding on his horse. When a monk said, ‘ What is theworld of absolute thinking?’ yün-mên answered: ‘Itis beyond our thinking.’ This is also the ease with theabove-mentioned answer. This answer is beyond conceptional grasp, such as ‘ordinary’ and ‘enlightened’.

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1. History of Hosyun-In and Its Garden.
Hosyun-In (=in, literally, temple) isone of the main temples of Daitoku-ji (=ji, literally also, temple). It was founded by the 142 nd Patriarch of Daitoku-ji, Gyokushitsu Sohaku in Keio 13-nen (1606).
The Garden is composed of two parts; oneis the west garden in front of Shoin (studyroom), consisting of an artificial mountain calledGoroho (literally, five old sumlnits), apond called Houn (literally, satiated cloud) with a bridge, Dagetsu (literally, hit moon), and a two-storied building named Donkokaku (literally, swallow lake building); another is the south garden for Hojyo (abbot's quarters) planted with many Chinese balloon flowers= platycodon grandiflorum on the ground. The garden is a typical Rokaku Sansui Styled one.
The author*, then, intends to describe the outline of reiationship between Zen concept and the garden composition in order to clearify his assumption.
2. Assumption
a) The Hosyun-In garden's original idea came from the Zenconcept, refferring to books of the Hekigan-roku, the Daitokokushi-goroku, and the Mumon-kan, since the Hosyun was to be the name of temple. Thus, the meaning of Hosyun as found in the quotations.b) Yuzan Gansui (literally, wanderabout mountains) and lakes was selected forsubject of the garden by the founder priest.
c) Therefore, the story about garden subject is defined by the book of Hekigan-roku of NO.34 principle, Kyozan Katsute Yusan Sezu No Honsoku and its Jyu (a Zen dialouge between Priest yozan and his disciples; what Yusan Gansui does mean to us?)
d) According to the above idea, the layout of garden was arranged. Thus it was defined by the principles of Nigatsutanjyodo, Daitokokushi-goroku and Self-intro-duction of Mumon-kan.
3. Conclusion.
a) The artificial mountain, Goroho, was constructed as an expression of the NO.34 principle of Kyozan Katsute Yusan Sezu No Honsokufrom the bookof Hekigan-roku.
c) The over-looked view or pattern fromthe two-storied tower, Donko-kaku, therefore, expresses an imaginary landscape ofassumption (a) and (b).
d) The south garden for Hojyo symboiises a landscape of Zujy 6 Manman Kyakka Manman, planting by manyChinese balloon flowers.
e) The two-stories tower, Donko-kaku, was buiit to be expressed the concept ofNigatsutanjyodo from the Daitokokushi-goroku.
f) The bridge, Dagetsu, based on theMumon-kan, Self-introduction.

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The Jukoin Garden shows the dry landscape (Karesansui) style, characteristic of the Rinzai Zen Buddhism. It was built by Shuto Dairin, 90th chief priest of the Daitokuji temple.
The subject of this garden means a “true man of no-rank”-the essential thought of the Rinzai Zen Buddhism-whose source is in the Rinzairoku1 and Hekiganroku.
The conception of it is the“free function of the Rinzai Zen Buddhism” coming from the 32nd Koan of the Hekiganroku-Questions and Answers between Senior Priest JO and Rinzai².
The formation means the“strenuous practice of zazen” starting from the 20th Koan of the Hekiganroku-the True Intention Bodhidharma's Coming to China Asked by Ryuge³, and from the 33rd Koan of the Hekiganroku-Secretary chin's Seeing Shifuku⁴-and the Rinzairoku.Notes;
1. Volume 1 Compiled by Enen SanshO who wrote about the Buddhist words of Gigen Rinzai.
2. When Senior Priest JO said to Rinzai, “What is the main meaning of Buddhism?” Rinzai descended from his seat, seized JO, gave him a slap and let him go.
3. When Ryuge said to Suibi, “What is the true intention of Bodhidharma's Coming of China?” Rinzai said, “Bring me a Zen stick.”
4. When Shifuku, seeing Secretary Chin coming towards him, drew a round shape in the air.

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The Ryoanji Garden is composed of a pond, a fountain and various stones; all of them are characteristic of the Rinzai Zen Buddhism. This garden did Gensho Giten, the founder of this Ryoanji temple, build in order to enhance the essence of the Myoshinji school.
The subject of this garden means the Buddha himself who originates in Zen texts, such as the Soeishu, Hekiganroku, and Gokeshoshiisan.
The conception of it is the “realization of our inner Buddha-nature” originating in the 7th Kean of the Hekiganroku-the Meaning of the Buddha Asked by Echo.
Its formation means the “freedom from literal attachment “and the” transmission of the Buddhamind beyond his teachings” coming from the 18th Koan of the Hekiganrokuthe Stupa of No-form by Echu-kokushi-and the Answers of National Teacher Echu in the Soeishic, and Mitsuan Kantetsu in the Gokeshushrsan.

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